大般若波羅蜜多經

TWELFTH ASSEMBLY

SECTION ON PURITY OF MORAL DISCIPLINE PARAMITA

01

Thus have I heard:

At one time, the Blessed One was dwelling in Prince Jeta's Grove, in Anathapindika's Garden, at the city of Sravasti, together with a great Sangha of one thousand two hundred and fifty bhiksus. At that time, the Blessed One said to the Venerable Sariputra:

“Now, for the sake of the great bodhisattvas who wish to realize unsurpassed, complete enlightenment, you should expound the purity of moral discipline paramita.”

Sariputra respectfully followed the Buddha's instruction and, relying upon the Buddha's spiritual power, instructed the great bodhisattvas in and transmitted to them the purity of moral discipline paramita.

At that time, Purnamaitrayaniputra asked the Venerable Sariputra:

“How may one know that a bodhisattva observes the precepts? How may one know that a bodhisattva violates the precepts? What is the proper sphere of practice of a bodhisattva? What is not the proper sphere of practice of a bodhisattva?”

Sariputra then replied to the Venerable Purnamaitrayaniputra:

“If bodhisattvas direct their minds toward abiding in the state of a sravaka or pratyekabuddha, this is called not the proper sphere of practice of a bodhisattva.

“If bodhisattvas abide therein, you should know that they violate the bodhisattva precepts.

“If bodhisattvas practice within this improper sphere, they will certainly be unable to preserve the purity of moral discipline paramita.

“If bodhisattvas definitely fail to preserve the purity of moral discipline paramita, they abandon their original vow.

“If bodhisattvas abandon their original vow, you should know that they violate the bodhisattva precepts.

“Furthermore, Purnamaitrayaniputra, if bodhisattvas practice giving and dedicate its merit toward the state of a sravaka or pratyekabuddha, this is called practicing within an improper sphere. If bodhisattvas practice within an improper sphere, you should know that they violate the bodhisattva precepts. If bodhisattvas dwell at home and enjoy the five exceedingly sublime sensual pleasures, you should know that they do not thereby violate the bodhisattva precepts. If, when practicing giving, bodhisattvas dedicate its merit toward the state of a sravaka or pratyekabuddha and do not seek unsurpassed, complete enlightenment, you should know that they violate the bodhisattva precepts.

“It is like a prince, who should study the commands and instructions of his royal father and learn the disciplines that a prince ought to learn. That is, princes should thoroughly master the various refined arts and occupations. These refined arts and occupations comprise training in such disciplines and activities as riding elephants, horses, and chariots; skillfully handling reins, bows, crossbows, pointed spears, swords, long-shafted lances, and round hooks; running, leaping, and evading; writing, engraving, mathematics, grammar, logic, and so forth. If princes diligently train in such things, they accord with the beneficial laws of kingship. Although they enjoy and delight to their hearts' content in the five sensual pleasures, the king does not rebuke them.

“Bodhisattvas are likewise. While diligently seeking unsurpassed, complete enlightenment, although they dwell at home and enjoy the five sensual pleasures to their hearts' content, they do not act contrary to the knowledge of all-aspects. If, when practicing giving, bodhisattvas dedicate its merit toward the state of a sravaka or pratyekabuddha, then they practice within an improper sphere and are not fields for the knowledge of all-aspects.

Moment after moment, they fail to become fields for the knowledge of all-aspects. At each and every moment, they are unable to preserve the bodhisattva's purity of moral discipline paramita. Moment after moment, they are unable to preserve the bodhisattva's purity of moral discipline paramita.

At each and every moment, they distance themselves from seeking the knowledge of all-aspects. Moment after moment, they distance themselves from seeking the knowledge of all-aspects. At each and every moment, they practice within an improper sphere.

Moment after moment, they practice within an improper sphere. At each and every moment, they violate the bodhisattva precepts.

“Furthermore, Purnamaitrayaniputra, although bodhisattvas may leave the household life and undertake and uphold pure moral discipline, if they do not dedicate it toward unsurpassed, complete enlightenment, they will certainly fail to accomplish the bodhisattva's pure moral discipline. If these bodhisattvas certainly fail to accomplish the bodhisattva's pure moral discipline, they possess only the empty name, entirely lacking its true meaning.

You should know that they are not called bodhisattvas. Although bodhisattvas may remain householders, if they take refuge in the Three Jewels, possess profound faith in the Three Jewels, and dedicate this toward unsurpassed, complete enlightenment, then even though they fully enjoy the five sensual pleasures, they are never separated from the bodhisattva practice of the purity of moral discipline paramita. They are called those who truly uphold pure moral discipline and are also called those who abide in the bodhisattva's pure moral discipline.

“If bodhisattvas abide in the bodhisattva precepts, they are never separated from the bodhisattva's purity of moral discipline paramita. If bodhisattvas are never separated from the bodhisattva's purity of moral discipline paramita, they are never separated from the knowledge of all-aspects. Although bodhisattvas may give rise to many unreasoned mental activities associated with the five sensual pleasures, if they give rise to even a single thought associated with unsurpassed, complete enlightenment, it can eliminate them all.

It is like many pieces of kagamani stone whose radiance can all be eclipsed by a single piece of vaidurya. That is, the value and radiance of vaidurya surpass and outshine all kagamani stones. Bodhisattvas are likewise.

Although they may give rise to many unreasoned mental activities associated with the five sensual pleasures, if they give rise to even a single thought associated with unsurpassed, complete enlightenment, it will overcome them all, just as the radiance of numerous kaga stones is eclipsed by a single piece of vaidurya.

“Furthermore, Purnamaitrayaniputra, if bodhisattvas practice giving while grasping at characteristics, they practice within an improper sphere. If bodhisattvas practice within an improper sphere, you should know that they violate the bodhisattva precepts. Bodhisattvas should not practice giving while grasping at characteristics, nor should they practice giving while grasping at unsurpassed, complete enlightenment.

Why is this? Purnamaitrayaniputra, it is because the unsurpassed, complete enlightenment of all Buddhas is free from all characteristics. Why is this?

It is because the Tathagata's ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, and the immeasurable and boundless sublime qualities of all Buddhas are all free from characteristics. Thus, bodhisattvas should not grasp at their practice of giving. If bodhisattvas do not grasp at their practice of giving, they can preserve the bodhisattva's purity of moral discipline paramita and swiftly realize the knowledge of all-aspects.”

At that time, Purnamaitrayaniputra asked the Venerable Sariputra:

“If bodhisattvas seek the knowledge of all-aspects while practicing giving, do they not give rise to a mind that grasps at the knowledge of all-aspects? If bodhisattvas give rise to a mind that grasps at the knowledge of all-aspects, this would become attachment to precepts and observances. How, then, could they be called observers of the bodhisattva precepts?”

Sariputra replied:

“The knowledge of all-aspects is free from all characteristics and is not something to be preserved in any place whatsoever.

“The knowledge of all-aspects is not the form skandha, yet it is not separate from the form skandha; it is not the feeling, perception, formations, or consciousness skandhas, yet it is not separate from the feeling, perception, formations, or consciousness skandhas.

“The knowledge of all-aspects is not the eye ayatana, yet it is not separate from the eye ayatana; it is not the ear, nose, tongue, body, or mind ayatanas, yet it is not separate from the ear, nose, tongue, body, or mind ayatanas.

“The knowledge of all-aspects is not the form ayatana, yet it is not separate from the form ayatana; it is not the sound, odor, taste, touch, or dharma ayatanas, yet it is not separate from the sound, odor, taste, touch, or dharma ayatanas.

“The knowledge of all-aspects is not the eye dhatu, yet it is not separate from the eye dhatu; it is not the ear, nose, tongue, body, or mind dhatus, yet it is not separate from the ear, nose, tongue, body, or mind dhatus.

“The knowledge of all-aspects is not the form dhatu, yet it is not separate from the form dhatu; it is not the sound, odor, taste, touch, or dharma dhatus, yet it is not separate from the sound, odor, taste, touch, or dharma dhatus.”

The knowledge of all aspects is not the eye-consciousness dhatu, nor is it apart from the eye-consciousness dhatu; it is not the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor is it apart from the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

The knowledge of all aspects is not eye-contact, nor is it apart from eye-contact; it is not ear-, nose-, tongue-, body-, or mind-contact, nor is it apart from ear-, nose-, tongue-, body-, or mind-contact.

The knowledge of all aspects is not the feelings that arise conditioned by eye-contact, nor is it apart from the feelings that arise conditioned by eye-contact; it is not the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact, nor is it apart from the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact.

The knowledge of all aspects is not the earth dhatu, nor is it apart from the earth dhatu; it is not the water, fire, wind, space, or consciousness dhatu, nor is it apart from the water, fire, wind, space, or consciousness dhatu.

The knowledge of all aspects is not the causal condition, nor is it apart from the causal condition; it is not the immediately antecedent condition, the objective condition, or the dominant condition, nor is it apart from the immediately antecedent condition, the objective condition, or the dominant condition.

The knowledge of all aspects is not ignorance, nor is it apart from ignorance; it is not formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, nor is it apart from formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death.

The knowledge of all aspects is not the perfection of generosity, nor is it apart from the perfection of generosity; it is not the perfections of pure morality, patience, vigor, meditation, or prajnaparamita, nor is it apart from the perfections of pure morality, patience, vigor, meditation, or prajnaparamita.

The knowledge of all aspects is not the emptiness of internal phenomena, nor is it apart from the emptiness of internal phenomena; it is not the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence;

nor is it apart from the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

The knowledge of all aspects is not suchness, nor is it apart from suchness; it is not the Dharma realm, the nature of phenomena, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, or the inconceivable realm; nor is it apart from the Dharma realm, the nature of phenomena, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, or the inconceivable realm.

The knowledge of all aspects is not the Noble Truth of suffering, nor is it apart from the Noble Truth of suffering; it is not the Noble Truths of the origin, cessation, or path, nor is it apart from the Noble Truths of the origin, cessation, or path.

The knowledge of all aspects is not the four meditative absorptions, nor is it apart from the four meditative absorptions; it is not the four immeasurables or the four formless absorptions, nor is it apart from the four immeasurables or the four formless absorptions.

The knowledge of all aspects is not the four foundations of mindfulness, nor is it apart from the four foundations of mindfulness; it is not the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor is it apart from the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path.

The knowledge of all aspects is not the Dharma gateway of liberation through emptiness, nor is it apart from the Dharma gateway of liberation through emptiness; it is not the Dharma gateways of liberation through signlessness or wishlessness, nor is it apart from the Dharma gateways of liberation through signlessness or wishlessness.

The knowledge of all aspects is not the eight liberations, nor is it apart from the eight liberations; it is not the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor is it apart from the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

The knowledge of all aspects is not the dharani gateway, nor is it apart from the dharani gateway; it is not the samadhi gateway, nor is it apart from the samadhi gateway.

The knowledge of all aspects is not the Ground of Pure Contemplation, nor is it apart from the Ground of Pure Contemplation; it is not the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Diminishment, the Ground Free from Desire, the Ground of One Who Has Completed the Task, the Ground of a Pratyekabuddha, the Ground of a Bodhisattva, or the Ground of a Tathagata; nor is it apart from the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Diminishment, the Ground Free from Desire, the Ground of One Who Has Completed the Task, the Ground of a Pratyekabuddha, the Ground of a Bodhisattva, or the Ground of a Tathagata.

The knowledge of all aspects is not the Ground of Utmost Joy, nor is it apart from the Ground of Utmost Joy; it is not the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground; nor is it apart from the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground.

The knowledge of all aspects is not the five kinds of eyes, nor is it apart from the five kinds of eyes; it is not the six superknowledges, nor is it apart from the six superknowledges.

The knowledge of all aspects is not the ten powers of a Buddha, nor is it apart from the ten powers of a Buddha; it is not the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; nor is it apart from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

The knowledge of all aspects is not the thirty-two marks of a Great Being, nor is it apart from the thirty-two marks of a Great Being; it is not the eighty minor characteristics, nor is it apart from the eighty minor characteristics.

The knowledge of all aspects is not the quality of never forgetting, nor is it apart from the quality of never forgetting; it is not the nature of constant equanimity, nor is it apart from the nature of constant equanimity.

The knowledge of all aspects is not all-knowledge, nor is it apart from all-knowledge; it is not the knowledge of the aspects of the paths or the knowledge of all aspects, nor is it apart from the knowledge of the aspects of the paths or the knowledge of all aspects.

The knowledge of all aspects is not the fruit of stream-entry, nor is it apart from the fruit of stream-entry; it is not the fruit of once-returning, non-returning, arhatship, or the awakening of a Pratyekabuddha, nor is it apart from the fruit of once-returning, non-returning, arhatship, or the awakening of a Pratyekabuddha.

The knowledge of all aspects is not all the practices of great bodhisattvas, nor is it apart from all the practices of great bodhisattvas; it is not the unsurpassed, complete and perfect awakening of the Buddhas, nor is it apart from the unsurpassed, complete and perfect awakening of the Buddhas.

The knowledge of all aspects is not a phenomenon possessing form, nor is it apart from a phenomenon possessing form; it is not a formless phenomenon, nor is it apart from a formless phenomenon.

The knowledge of all aspects is not a visible phenomenon, nor is it apart from a visible phenomenon; it is not an invisible phenomenon, nor is it apart from an invisible phenomenon.

The knowledge of all aspects is not a resistant phenomenon, nor is it apart from a resistant phenomenon; it is not a nonresistant phenomenon, nor is it apart from a nonresistant phenomenon.

The knowledge of all aspects is not a contaminated phenomenon, nor is it apart from a contaminated phenomenon; it is not an uncontaminated phenomenon, nor is it apart from an uncontaminated phenomenon.

The knowledge of all aspects is not a conditioned phenomenon, nor is it apart from a conditioned phenomenon; it is not an unconditioned phenomenon, nor is it apart from an unconditioned phenomenon.

The knowledge of all aspects is not a measurable phenomenon, nor is it apart from a measurable phenomenon; it is not an immeasurable phenomenon, nor is it apart from an immeasurable phenomenon.

The knowledge of all-knowing wisdom is not a past dharma, nor is it separate from past dharmas; it is not a future or present dharma, nor is it separate from future or present dharmas.

The knowledge of all-knowing wisdom is not a wholesome dharma, nor is it separate from wholesome dharmas; it is not an unwholesome or indeterminate dharma, nor is it separate from unwholesome or indeterminate dharmas.

The knowledge of all-knowing wisdom is not a dharma bound to the Desire Realm, nor is it separate from dharmas bound to the Desire Realm; it is not a dharma bound to the Form Realm or Formless Realm, nor is it separate from dharmas bound to the Form Realm or Formless Realm.

The knowledge of all-knowing wisdom is not a dharma to be abandoned through seeing, nor is it separate from dharmas to be abandoned through seeing; it is not a dharma to be abandoned through cultivation or not to be abandoned, nor is it separate from dharmas to be abandoned through cultivation or not to be abandoned.

The knowledge of all-knowing wisdom is not a dharma of one in training, nor is it separate from dharmas of one in training; it is not a dharma of one beyond training, or of one who is neither in training nor beyond training, nor is it separate from dharmas of one beyond training, or of one who is neither in training nor beyond training.

Because the knowledge of all-knowing wisdom is free from all such characteristics of dharmas, it cannot be apprehended. The knowledge of all-knowing wisdom is free from all characteristics; there is no dharma that can be attained, and because there is nothing attained, it cannot be apprehended.

The knowledge of all-knowing wisdom is neither an existent dharma nor a nonexistent dharma. Because it cannot be apprehended through causes and conditions, bodhisattvas practice giving, undertake and uphold pure precepts, and dedicate these toward unsurpassed, complete enlightenment. Although they seek to realize the knowledge of all-knowing wisdom, this is not called guarding and maintaining adherence to precepts and observances. If bodhisattvas practice giving, undertake and uphold pure precepts, and dedicate these toward the state of a shravaka or pratyekabuddha, clinging to pure precepts, then those bodhisattvas lose the bodhisattva precepts. You should know that they are called bodhisattvas who violate the precepts.

Purnamaitrayaniputra asked Shariputra:

– If bodhisattvas practice giving, undertake and uphold pure precepts, and dedicate these toward the state of a shravaka or pratyekabuddha, thereby violating the bodhisattva precepts they have undertaken, can those bodhisattvas, if the proper conditions are present, return to the pure precepts?

Shariputra replied:

– If those bodhisattvas, after dedicating their merit toward the state of a shravaka or pratyekabuddha, have not yet seen the noble truths and have not yet realized the ultimate reality, then, if the proper conditions are present, they can readily return to the pure precepts. If they have already seen the noble truths and realized the ultimate reality, and their divergent views are deeply entrenched, it is difficult for them to return to the pure precepts.

Purnamaitrayaniputra again asked the Venerable Shariputra:

– If bodhisattvas seek to realize unsurpassed, complete enlightenment, should they not be allowed to realize the ultimate reality?

Shariputra replied:

– So it is! So it is! If bodhisattvas seek to realize unsurpassed, complete enlightenment, they should not be allowed to realize the ultimate reality.

Purnamaitrayaniputra asked:

– For what causes and conditions should bodhisattvas who seek to realize unsurpassed, complete enlightenment not be allowed to realize the ultimate reality?

Shariputra replied:

– There are bodhisattvas who seek to realize unsurpassed, complete enlightenment. If they are quickly led to realize the ultimate reality, then, when the requisite causes and conditions are present, those bodhisattvas may abide in the state of a shravaka or pratyekabuddha, and it will be difficult to cause them to arouse the aspiration for the knowledge of all-knowing wisdom. Or, should they encounter a time when the Tathagata’s true Dharma no longer remains and deem it unnecessary to attain the knowledge of all-knowing wisdom, they will then realize the enlightenment of a pratyekabuddha and enter nirvana without remainder, never realizing unsurpassed, complete enlightenment. For these causes and conditions, bodhisattvas who seek unsurpassed, complete enlightenment should not be led to realize the ultimate reality too quickly. Until they have sat upon the wondrous seat of enlightenment, they should not be led to realize the ultimate reality. When they have sat upon the wondrous seat of enlightenment and are about to realize unsurpassed, complete enlightenment, they may then be led to realize the ultimate reality and eliminate every obstruction to the realization of great enlightenment.

Furthermore, Purnamaitrayaniputra, bodhisattvas who cultivate the perfection of pure precepts should not undertake and uphold the pure precepts of the two vehicles. This is because those pure precepts cannot safeguard the knowledge of all-knowing wisdom, do not lead to the arousal of the aspiration for the knowledge of all-knowing wisdom, do not preserve the bodhisattva’s perfection of pure precepts, and do not bring the bodhisattva’s perfection of pure precepts to fulfillment.

Furthermore, Purnamaitrayaniputra, if bodhisattvas give rise to a discriminating mind and impose limits upon the sentient beings they benefit while practicing giving and undertaking and upholding pure precepts, then those bodhisattvas cannot preserve the bodhisattva’s perfection of pure precepts and cannot bring the bodhisattva’s perfection of pure precepts to fulfillment. Why is this? Purnamaitrayaniputra, it is because the bodhisattva’s perfection of pure precepts is without discrimination or limitation.

If bodhisattvas arouse a mind free from discrimination and limitation to benefit sentient beings while practicing giving and undertaking and upholding pure precepts, then those bodhisattvas can preserve the bodhisattva’s perfection of pure precepts and can also bring the bodhisattva’s perfection of pure precepts to fulfillment. For these causes and conditions, such bodhisattvas are said to have accomplished the bodhisattva’s pure precepts.

Purnamaitrayaniputra asked Shariputra:

– What is meant by a bodhisattva who upholds the precepts?

Shariputra replied:

– If bodhisattvas dedicate every act of giving they perform toward unsurpassed, complete enlightenment, thereby bringing great benefit to sentient beings continuously and without interruption until the end of future time, you should know that they are bodhisattvas who uphold the precepts. If bodhisattvas dedicate all the precepts they preserve toward unsurpassed, complete enlightenment, thereby bringing great benefit to sentient beings continuously and without interruption until the end of future time, you should know that they are bodhisattvas who uphold the precepts.

Even if bodhisattvas cultivate the observance of precepts for as many great kalpas as there are grains of sand in the Ganges and bring that practice to fulfillment, if they do not dedicate it toward unsurpassed, complete enlightenment so as to bring great benefit to sentient beings continuously and without interruption until the end of future time, then those bodhisattvas cannot preserve the bodhisattva’s perfection of pure precepts and cannot bring the bodhisattva’s perfection of pure precepts to fulfillment.

Even if bodhisattvas cultivate pure precepts for as many great kalpas as there are grains of sand in the Ganges and bring that practice to fulfillment, if they dedicate their minds toward the state of a shravaka or pratyekabuddha, then those bodhisattvas cannot preserve the bodhisattva’s perfection of pure precepts and cannot bring the bodhisattva’s perfection of pure precepts to fulfillment.

Although bodhisattvas do not undertake and uphold the pure precepts of the two vehicles, they are not called violators of pure precepts. If bodhisattvas dedicate their merit toward the state of a shravaka or pratyekabuddha, then although they undertake and uphold many pure precepts of the two vehicles, they are nevertheless called violators of pure precepts. Why is this? Purnamaitrayaniputra, if bodhisattvas dedicate their merit toward the state of a shravaka or pratyekabuddha, you should know that they are practicing in an improper sphere. The improper sphere spoken of here is that of the two vehicles, which is not the bodhisattva’s sphere of practice.

Purnamaitrayaniputra again asked Shariputra:

– What is meant by the bodhisattva’s sphere of practice?

Shariputra replied:

– You should know that mental attention associated with the perfections of giving, pure precepts, patience, diligence, meditative concentration, and prajnaparamita is the bodhisattva’s sphere of practice.

Furthermore, Purnamaitrayaniputra, you should know that mental attention associated with internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence is the bodhisattva’s sphere of practice.

Furthermore, Purnamaitrayaniputra, you should know that mental attention associated with suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm is the bodhisattva’s sphere of practice.

Furthermore, Purnamaitrayaniputra, you should know that mental attention associated with training in the four meditative concentrations, the four immeasurables, and the four formless attainments is the bodhisattva’s sphere of practice.

Furthermore, Purna! Mental attention associated with the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with training in the liberative gateways of emptiness, signlessness, and wishlessness—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with training in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with all dharani gateways and all samadhi gateways—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with the five kinds of eyes and the six superknowledges—know that this is the sphere of practice of a bodhisattva.

Furthermore, Purna! Mental attention associated with the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and so forth, up to the knowledge of all-knowing wisdom—know that this is the sphere of practice of a bodhisattva.

If bodhisattvas abide and practice steadfastly within this sphere of practice, know that they are bodhisattvas who uphold the precepts.

Furthermore, Purna! Even if bodhisattvas, throughout as many great kalpas as there are grains of sand in the Ganges, remain householders and enjoy the five most sublime sensual pleasures, yet never give rise to a mind that dedicates merit toward the state of a shravaka or a pratyekabuddha, know that these bodhisattvas are not said to have violated the bodhisattva precepts. Why is this? Purna! It is because the superior aspiration of these bodhisattvas neither regresses nor changes.

– What is meant by superior aspiration?

– It means the resolute quest for the knowledge of all-knowing wisdom. Suppose a person truly has no intention of stealing another’s property, yet is unjustly imprisoned for a long time. His mind remains peaceful and joyful, without regressing or becoming discouraged. Although he is imprisoned together with wicked people, he has no intention of stealing another’s property and therefore is not called a robber. Bodhisattvas are likewise. Even if, throughout as many great kalpas as there are grains of sand in the Ganges, they remain householders and enjoy the five most sublime sensual pleasures, their supreme aspiration never regresses or changes. That is, they constantly seek the knowledge of all-knowing wisdom and never give rise to the mind of either of the two vehicles. Therefore, they are not said to have violated the bodhisattva precepts.

Even if bodhisattvas practice the holy life throughout as many great kalpas as there are grains of sand in the Ganges, if they give rise to a mind that dedicates merit toward the two vehicles, know that they are not called persons who uphold the pure precepts. Why is this? Purna! It is because they have abandoned the pure precepts of prajnaparamita and abide in the precepts of the shravaka and pratyekabuddha vehicles. If bodhisattvas abide in the precepts of the shravaka and pratyekabuddha vehicles, they are not called bodhisattvas. Why is this? It is because these bodhisattvas have departed far from the pure precepts of the paramita, their minds do not seek the knowledge of all-knowing wisdom, and they will certainly not realize unsurpassed, complete awakening.

Furthermore, Purna! If bodhisattvas give rise to this thought: “I should strive diligently, and even though I must pass through this many kalpas wandering in the cycle of birth and death, I shall resolutely give rise to the mind directed toward the knowledge of all-knowing wisdom,” then, because they give rise to such a thought, these bodhisattvas do not attain the knowledge of all-knowing wisdom.

Purna then asked the Venerable Shariputra:

– If the minds of bodhisattvas engage in discrimination and impose a limit, thinking, “I shall strive diligently and will certainly attain the knowledge of all-knowing wisdom after passing through this many kalpas,” what fault is there in such an aspiration that prevents them from attaining the knowledge of all-knowing wisdom?

Shariputra replied:

– These bodhisattvas grow weary of birth and death and seek to realize awakening swiftly. Because of this seeking mind, they engage in discrimination and impose a limit. Because they engage in discrimination and impose a limit, they do not bring their supreme roots of goodness to maturity. Out of fear of birth and death, they may seek the fruit of the shravaka or pratyekabuddha vehicle. It is not through discrimination and imposing limits that one benefits immeasurable sentient beings. It is not through discrimination and imposing limits that one perfects the immeasurable perfection of generosity. Nor can one attain the knowledge of all-knowing wisdom without perfecting the immeasurable perfection of generosity. If the minds of bodhisattvas engage in discrimination and impose a limit, then even if they practice the perfection of generosity throughout as many great kalpas as there are grains of sand in the Ganges, they still will not perfect the perfection of generosity. The bodhisattva’s perfection of generosity has no boundary; therefore, the knowledge of all-knowing wisdom also has no boundary. It is impossible for bodhisattvas to attain the knowledge of all-knowing wisdom without perfecting the perfection of generosity. Therefore, bodhisattvas who seek unsurpassed, complete awakening must never give rise to a mind that discriminates and imposes limits or seeks to attain the knowledge of all-knowing wisdom swiftly.

Furthermore, Purna! If bodhisattvas seek to realize unsurpassed, complete awakening, they will assuredly not practice generosity through prajnaparamita with a mind that discriminates and imposes limits. Hour after hour, they remain for a long time within birth and death, cultivating the bodhisattva practices.

Moment after moment, their cultivation of generosity through prajnaparamita gradually matures and becomes skillful, enabling them to attain the knowledge of all-knowing wisdom. It is like a newly fired earthen vessel filled with pure water and placed in the sunlight. Over a long period, as the water gradually permeates it more and more, the vessel becomes increasingly firm and durable.

Bodhisattvas are likewise. Hour after hour, they remain for a long time within birth and death, cultivating the bodhisattva practices. Moment after moment, their cultivation of generosity through prajnaparamita gradually matures and becomes skillful, enabling them to attain the knowledge of all-knowing wisdom.

Furthermore, Purna! It is like a new earthenware jar filled with clarified butter and left for a long time. As time passes, the clarified butter gradually permeates it more and more.

Consequently, the earthenware jar becomes increasingly firm and able to endure. Bodhisattvas are likewise. Hour after hour, they remain for a long time within birth and death, cultivating the bodhisattva practices.

Moment after moment, they gradually encounter many Buddhas and disciples of the Buddhas, in whom they have faith and whom they reverently honor and make offerings to. Hour after hour, they gradually encounter many Buddhas and disciples of the Buddhas, in whom they have faith and whom they reverently honor and make offerings to. Moment after moment, they gradually receive instruction and transmission from many Buddhas and disciples of the Buddhas.

Hour after hour, they gradually receive instruction and transmission from many Buddhas and disciples of the Buddhas. Moment after moment, they gradually hear teachings on generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Hour after hour, they gradually hear teachings on generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Moment after moment, they gradually become able to cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Hour after hour, they skillfully cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Moment after moment, they gradually perfect generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Hour after hour, they gradually perfect generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Moment after moment, they gradually draw near to the knowledge of all-knowing wisdom. Hour after hour, they gradually draw near to the knowledge of all-knowing wisdom.

At that time, they gradually bring all obstructions to an end and realize unsurpassed, complete awakening.

Furthermore, Purnamaitrayaniputra! At every hour and every hour, the great bodhisattvas arouse minds corresponding to omniscient wisdom. At every moment and every moment, they do not allow their minds to engage with other objects. At every hour and every hour, they do not allow their minds to engage with other objects. At every moment and every moment, generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita continuously permeate their minds and gradually reach perfection. Because this continuity of mind reaches perfection, it is called the aspiration toward omniscient wisdom.

This continuum of mind remains uninterrupted until omniscient wisdom is attained. It is like a vessel that has held clarified butter for a long time: the fragrance of the butter permeates the entire vessel, and no other odor can adhere to it. The great bodhisattvas are likewise: they arouse minds corresponding to omniscient wisdom, and their minds are not intermingled with other objects.

Because they are not intermingled, generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are cultivated to perfection. Even if the armies of evil Mara seek an opportunity to find fault, they will certainly be unable to do so. Why is this?

Purnamaitrayaniputra! Whenever Mara seeks an opportunity to find fault through some object, the bodhisattvas immediately arouse minds corresponding to omniscient wisdom; therefore, evil Mara can do nothing to them.

The bodhisattvas are likewise. At every hour and every hour, throughout their long abiding in samsara, they cultivate generosity through prajnaparamita. At every moment and every moment, they gradually attend upon many Buddhas and their disciples.

At every hour and every hour, they gradually attend upon many Buddhas and their disciples. At every moment and every moment, they hear teachings on generosity through prajnaparamita. At every hour and every hour, they hear teachings on generosity through prajnaparamita.

At every moment and every moment, they diligently and energetically reflect in accordance with reason upon the teachings on generosity through prajnaparamita. At every hour and every hour, they diligently and energetically reflect in accordance with reason upon the teachings on generosity through prajnaparamita. At every moment and every moment, they diligently and energetically cultivate, without error, the teachings on generosity through prajnaparamita.

At every hour and every hour, they diligently and energetically cultivate, without error, the teachings on generosity through prajnaparamita. At every moment and every moment, through the continuity of their minds, generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita gradually reach perfection. At every hour and every hour, through the continuity of their minds, generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita gradually reach perfection.

They then gradually draw near to omniscient wisdom. Consequently, they swiftly attain unsurpassed, complete, perfect enlightenment and bring great benefit to sentient beings.

Furthermore, Purnamaitrayaniputra! If bodhisattvas wish to encourage and guide others to undertake pure morality, those bodhisattvas must first themselves arouse mental states and associated mental factors corresponding to pure morality; only afterward should they encourage and guide others to undertake pure morality. Having encouraged and guided others to undertake pure morality, they should then cause them to dedicate it toward omniscient wisdom.

Such bodhisattvas themselves cultivate roots of virtue and dedicate them to the quest for omniscient wisdom; they also encourage and guide other sentient beings to arouse pure minds and undertake pure morality, and, after those beings have undertaken pure morality, cause them to dedicate it toward omniscient wisdom. Only then can they be called teachers skilled in instructing good men, good women, and others.

If bodhisattvas teach and instruct followers of the Sravaka Vehicle, causing them diligently to study and cultivate the bodhisattvas’ perfection of pure morality and to dedicate it to the quest for omniscient wisdom, then those bodhisattvas surpass the followers of the Sravaka Vehicle. If a sravaka teaches and instructs a follower of the Bodhisattva Vehicle, causing that bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality and to dedicate it to the quest for omniscient wisdom, then that sravaka does not surpass the bodhisattva; rather, the bodhisattva surpasses the sravaka. It is like a man carrying a figure of pure gold upon his back to a distant land: the radiant appearance of the golden figure surpasses that of the man.

Thus, suppose followers of the Sravaka Vehicle as numerous as the sands of the Ganges were to teach and instruct a follower of the Bodhisattva Vehicle, causing that bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality, after which the bodhisattva dedicated it to the quest for omniscient wisdom. This single bodhisattva would surpass all those sravakas. It is also like a man carrying a crystal figure upon his back to a distant land: the radiant appearance of the crystal figure surpasses that of the man.

Likewise, suppose followers of the Sravaka Vehicle as numerous as the sands of the Ganges throughout a great trichiliocosm were to teach and instruct a bodhisattva, causing that bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality, after which the bodhisattva dedicated it to the quest for omniscient wisdom. This single bodhisattva would surpass all those sravakas. Why is this?

Purnamaitrayaniputra! Because at every hour and every hour that the sravakas teach and instruct a bodhisattva, at every moment and every moment that bodhisattva far surpasses all the sravakas.

Suppose that, for kalpas as numerous as the sands of the Ganges, they remained at the stage of a sravaka and taught and instructed a bodhisattva, causing that bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality, after which the bodhisattva dedicated it to the quest for omniscient wisdom. The virtuous roots and merit of this single bodhisattva would increase day and night.

Furthermore, Purnamaitrayaniputra! Just as pure gold, when refined repeatedly, grows more lustrous in color day by day, so too is it with a bodhisattva. At every hour and every hour, assemblies of sravakas teach and instruct that bodhisattva, causing the bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality, after which the bodhisattva dedicates it to the quest for omniscient wisdom.

At every moment and every moment, the bodhisattva’s perfection of pure morality becomes ever more radiant. At every hour and every hour, the bodhisattva’s perfection of pure morality becomes ever more radiant. At every moment and every moment, the bodhisattva’s merit increasingly surpasses the merit of all sravakas, because the merit of sravakas is dedicated only toward nirvana and is not directed toward the quest for omniscient wisdom.

Furthermore, Purnamaitrayaniputra! It is like a vaidurya jewel that, at every hour and every hour, is polished by a craftsman. At every moment and every moment, its radiance becomes increasingly clear and translucent.

The bodhisattva is likewise. At every hour and every hour, assemblies of sravakas teach and instruct that bodhisattva, causing the bodhisattva diligently to study and cultivate the bodhisattvas’ perfection of pure morality, after which the bodhisattva dedicates it to the quest for omniscient wisdom. At every moment and every moment, the bodhisattva’s perfection of pure morality becomes radiant.

At every hour and every hour, the bodhisattva’s perfection of pure morality becomes radiant. At every moment and every moment, the bodhisattva’s merit increasingly surpasses the merit of all followers of the Sravaka Vehicle, because the merit of sravakas is dedicated only toward nirvana and is not directed toward the quest for omniscient wisdom.

Furthermore, Purnamaitrayaniputra! It is like a skilled painter who uses various colors to paint a human figure. First, he uses one color to establish the basic form, and afterward applies many other colors over it.

Hour by hour, as the various colors are gradually applied, and moment by moment, the figure’s features and appearance become a hundred thousand times more beautiful than what that painter first produced. A bodhisattva is likewise. Hour by hour, assemblies of sravakas instruct and admonish that bodhisattva, causing him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge.

Moment by moment, the bodhisattva’s perfection of pure morality becomes radiant. Hour by hour, the bodhisattva’s perfection of pure morality becomes radiant. Moment by moment, the bodhisattva’s merit surpasses the merit of all sravakas.

This is because the merit of sravakas is dedicated only toward nirvana and is not directed toward attaining all-knowledge. Yet, through the instruction and admonition of the sravakas, this bodhisattva’s meritorious roots of virtue cultivated day and night continue to increase.

Furthermore, Purnamaitrayaniputra! It is like a person who plants a tree and, at the appropriate times, waters, fertilizes, tends, and cultivates it. Hour by hour, he waters, fertilizes, tends, and cultivates that tree.

Moment by moment, the tree grows swiftly and gradually becomes tall and great. A bodhisattva is likewise. Countless sravakas instruct and admonish the bodhisattva, causing him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge.

Hour by hour, this bodhisattva is instructed and admonished by countless sravakas, who cause him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge. Moment by moment, the bodhisattva’s perfection of pure morality progressively increases. Hour by hour, the bodhisattva’s perfection of pure morality progressively increases.

Moment by moment, the bodhisattva far surpasses all sravakas and pratyekabuddhas. The bodhisattva’s perfection of pure morality becomes ever more radiant and flourishing, and he gradually draws near to his original vow to attain all-knowledge. This is because this bodhisattva far surpasses sravakas and pratyekabuddhas.

Furthermore, Purnamaitrayaniputra! It is like a person who uses a small flame to set dry grass and wood alight. Hour by hour, the fire catches the grass and wood.

Moment by moment, the fire gradually blazes up and spreads farther. Hour by hour, the fire gradually blazes up and spreads farther. Moment by moment, the flames grow ever greater, gradually illuminating many yojanas, then more than a hundred, more than a thousand, and even immeasurable yojanas.

A bodhisattva is likewise. Countless sravakas instruct and admonish the bodhisattva, causing him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge. Hour by hour, this bodhisattva is instructed and admonished by countless sravakas, who cause him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge.

Moment by moment, the bodhisattva’s perfection of pure morality gradually becomes radiant and flourishing. Hour by hour, the bodhisattva’s perfection of pure morality gradually becomes radiant and flourishing. At that time, the bodhisattva’s merit surpasses the immeasurable merit arising from the instruction and admonition of the Sravaka Vehicle.

This is because the merit of sravakas is dedicated only toward nirvana and is not directed toward attaining all-knowledge.

Furthermore, Purnamaitrayaniputra! It is like a person who mines and extracts gold and then sells it, obtaining a value a hundred thousand times more precious than that obtained by the other seller. A bodhisattva is likewise.

Hour by hour, countless sravakas instruct and admonish the bodhisattva, causing him to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates it toward the attainment of all-knowledge. Moment by moment, the bodhisattva’s perfection of pure morality surpasses the merit of those sravakas a hundred thousandfold. This is because their merit is dedicated only toward nirvana and is not directed toward attaining all-knowledge.

The bodhisattva’s perfection of pure morality is resolutely directed toward attaining all-knowledge and bringing great benefit to sentient beings.

At that time, Purnamaitrayaniputra said to Sariputra:

“Bodhisattvas accomplish a vast and wondrous Dharma. That is to say, sravakas instruct and admonish bodhisattvas, causing them to diligently cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattvas then dedicate it toward the attainment of all-knowledge. These bodhisattvas surpass those of the Sravaka Vehicle. If a sravaka instructs and admonishes one of the Bodhisattva Vehicle, causing that bodhisattva to diligently cultivate and study the bodhisattva’s perfection of pure morality, and the bodhisattva then dedicates it toward the attainment of all-knowledge, that sravaka does not surpass the bodhisattva. Only the bodhisattva surpasses that sravaka.”

Sariputra then replied to the Venerable Purnamaitrayaniputra:

“So it is! So it is! Bodhisattvas accomplish a vast and wondrous Dharma and far surpass pratyekabuddhas and all sravakas.”

Fascicle 584

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